Cultural, Heritage and Tourism
Significance of the GANDHILUTHULI DOCUMENTATION
CENTRE
Presented by
Presented
by
Bisimwa Timothee
Makanishe
(207516592)
Bisimwa
Timothee
Makanishe
Leaders and Associated Sites (207516592)
(CHTM303)
Leaders and Associated Sites (CHTM303)
Cultural
Tourism
Culturaland
and Heritage
Heritage Tourism
Howard
Campus
Howard College
College Campus
UNIVERSITYOF
OFKWAZULU-NATAL
KWAZULU-NATAL
UNIVERSITY
13th
May
2009
13th May 2009
Culture, heritage and tourism are some of the useful tools that are being used by the postapartheid South Africa in the building of its democratic nation (which is now fifteen
years old), to be a suitable country for all the citizens. With respect to the above context,
this paper examines the cultural, heritage and tourism significance of the Gandhi-Luthuli
documentation centre. This investigation focuses on the historical significance of this
site, its potential as a tourist attraction, and its usefulness as symbol for reconciliation in
the post-apartheid South Africa, including local community benefits. This will be
preceded by a descriptive perspective dealing with the following questions: what is the
location of this site? What does a documentation centre mean and why, in this case,
named after Gandhi-Luthuli? What does it stand for? How is culture and heritage
represented (displayed) and preserved in this centre? How is it staffed and maintained?
Are the centre and its cervices easily accessible? But firstly, take a tip on the research
methodology used to collect the data for this paper.
In fact, as I have come to realize, no considerable research has been done about the
Gandhi-Luthuli documentation centre. Consequently, my literature review only included
a few published and many unpublished works, such as Annual Reports, Pamphlets,
Journals, letters, and posters that have been written over the years about this centre, since
its creation. This paper is a result of a qualitative research in which the primary data was
collected through observation, interviews and discussions. Several open ended questions
were successfully responded to by the head of the centre, other staff members also
responded to spot questions. The Secondary data was collected from a wide reading of
literature and printed materials. As technology is improving, a modern cell phone was
used to take pictures and record interviews. Also, the internet and three libraries sources
were visited. The biggest problem I faced during this research is the loss of both my
computer (laptop) and photo camera, in which my first findings were stored. Also it was
a bit hard for me to conduct more than three on-site investigations due to other academic
loads. Let us take on a descriptive overview of the site, commencing by its location.
The Gandhi-Luthuli documentation centre is situated in the University of KwaZuluNatal, Westville campus (ground floor of library building). KwaZulu-Natal is one of the
nine provinces of the republic of South Africa. But then, what is a documentation centre?
According to Mr. Chetty (Interview, Makanishe 2009), a documentation centre is similar
to the library in that they both have specific users and specific focus in mind. This for
instance, could be to serve the public and satisfy their need by supplying materials such
as newspapers, literatures, and supplementary works, like photographs, audio-visual,
artifact etc. for students. However, unlike the library that focuses on published materials
and where material is easily accessible, the archival material in a documentation centre
has to be located (vice chancellor’s annual report, 1983:54). Also, documentation centers
are always located under education institutions. An example of such a centre would be
The Women's Research Documentation Centre, located in the Institute of African Studies
at the University of Ibadan. This centre is an organic offspring of the activism of
women's organizations in Nigeria during the colonial period – for independence and for
women's participation in national life (Feminist Africa, 2002). A Documentation centre is
important in fostering independent and original research.
A question every one may pose is why this particular centre named after Gandhi and
Luthuli? Gandhi-Luthuli Documentation Centre is a name that is more meaningful for
this centre, since the centre needs to adapt and conform to the current national and
international changes, Gandhi represents the Indians and Luthuli the black South African
community, said Mr. Chetty, Head of the centre. Both Mahatma Gandhi and Chief Albert
Luthuli are two of the world’s greatest leaders, who espoused peace as a solution to
counter oppression and racism (Thaindian News, 2008). What is common between
Gandhi and Luthuli is their belief and ideologies about human values and rights. Gandhi
and Luthuli both challenged the might of those who believed that they could never be
vanquished – Gandhi forged the potent tool of Satyagraha (passive resistance campaign)
and Luthuli was the first black to win the Nobel Peace Prize in 1961, after going through
various campaigns against oppression, for example the Defiance campaign, the mass
campaign against passes for women, the struggle against bantu education, etc. (University
of KwaZulu-Natal. 2008:8-10).
Let us look at what the Gandhi-Luthuli Documentation Centre stands for. The formation
of this centre, which was initiated by professor Nianabar, one of the council members of
the University of Durban Westville (UDW) – and established on the 1st March 1979. The
original motive behind the creation of this centre was to firstly build up an archive and a
living memorial on all aspects of Indian culture for the Indian community. This centre is
thus made of two things: a library and a museum. Today, it aims – as stipulated in its
mission statement: “to become a national asset by ultimately serving not only the
university but also the provincial, national and international community” (Gandhi-Luthuli
documentation centre, 2002). From this perspective, it means that the centre’s goal is to
no longer just standing for the South African Indian community only, but for every one
interested in its collection, without any forms of discrimination.
In addition, looking at its collection, the Gandhi-Luthuli Documentation Centre features
numerous cultural and heritage materials such as artifacts and pictures exhibitions,
including a range of literature (published and unpublished works) – on Indian history: the
indenture experience and ships lists as well as films on aspect of Indians life, culture and
religion, Kwazulu-Natal history, Resistance history, Women in resistance, Contemporary
politics, Asia-Africa cooperation, Organizational history, Students and faculty history,
Health, welfare, education and Heritage, Oral history (Voice of resistance, interviews of
prominent individuals such as Ela Gandhi, Billy Nair (NIC), Mewa Ramgobin,
Navaneetam Pillay, Nelson Mandela etc. Also the centre’s collection includes
biographies of many South African Indian and black leading figures, for example Gandhi,
Luthuli, Mandela, OR. Tambo, John Dube, S. Biko etc. How then, is culture heritage
represented (displayed) in this centre?
Dominantly displayed in the Gandhi-Luthuli Documentation Centre, is the Indian history,
traditional culture and heritage material, including agriculture, architecture, art, clothing,
commerce, education, industry, jewelry, languages, manuscripts, newspapers, theses,
religion (The Documentation Centre for Indian Culture, 1979). All the above provides a
full indenture history and how these commodity-like considered indentured, gradually
came out of their tragic situation. There is still imbalance in the way other racial groups
are exhibited in the Centre.
Engaging preservation issues, in the Gandhi-Luthuli documentation centre cultural
materials are stored, classified, accessioned, catalogued and preserved for the
descendants of all South Africans. Thus, according to Mr.Chetty (Interview, Makanishe
2009) material in this centre are unique and preserved in form of digitization which
makes multiple access possible and prolong the historical record, but there is no section
nor expertise in the centre for the rare material to undergo restoration. This is a national
phenomenon, because South Africa is short of skills and manpower.
Moreover, looking at maintenance, the place is clean, and the materials are well stored, in
archives and many valuable artifacts are displayed in closed glasses.
The staff members include one head of the centre Mr. Chetty who sees to day-to-day
running; management, budgeting, materials scanning and update the website of the centre
– one Librarian; responsible for touring, holding of petty cash, acquisitions – and a
Research and acquisition officer. These individuals happen to be friendly and available to
render good services. It is important to not that the Gandhi-Luthuli Documentation
Centre is easily accessible due to its location in a well known institution with nice road.
Let us look at the historical significance of the Gandhi-Luthuli documentation Centre was
established in 1979 – amid live racial, educational and other forms of discrimination
against non white racial groups in South Africa. Hence an Indian university, formed at
Salisbury Island, was moved over to Durban Westville in 1971 in order to equip Indian,
in South Africa with better education (Interview, Makanishe 2009). And the university
council approved the idea initiated by Professor Nianaber, one of the council members, to
create a Documentation Centre for Indian Culture. This because only the university, due
to funding, professional staffing, and students audience reason was up to task for such a
project. The aim was to record the present, preserve the past, provide information,
stimulate research and establish a museum (The Documentation Centre for Indian
Culture, 1979). Thus, in 1981/82 emphasis was placed on acquiring rare historical
material from official and private sources and donors (The Chancellor’s Annual report,
1982:52). It is under this idea that a documentary film was made of Andhra Maha Sabha
50th anniversary celebrations and Kavady festival at Tongaat to expand the centre’s film
archives. In addition, this centre managed to translate the Indian opinion news paper in
English from its original language, Gujarati. In the same year the centre was invited to
mount an exhibition for the 70th anniversary celebration of Hindu Maha Sabha (1982:52).
From this point it is important to recognize the historical importance of the centre as
much as it makes sense of how, when and why Indian came into South Africa. According
to Chetty, K. (Interview, Makanishe 2009); not all Indian that came as indentured – the
trader class followed in 1870 and began selling Indian items such as spices, rice, musical
instruments, dhall etc. In addition, most cultural and heritage displays on this
documentation are very old and authentic, bearing deep cultural and religious meaning to
Indians. This centre records many of their achievements, from their humble beginning in
South Africa in 1860. It also illustrates the religious and cultural progress of the Indian
community (Vice-chancellor’s Annual Report, 1982:52). I think for Indian, both the
UDW and its Documentation Centre symbolize justification over rejection.
Since the advent of a democratic South Africa, this documentation centre has
considerably been affected in its original goals. The centre’s challenge is to shift from a
purely Indian exhibition to a more inclusive display. But this started a bit earlier on,
according to Mr. Chetty, K (Interview, Makanishe 2009): this shift started in the 1980’s
when the university begun accepting multi-racial students. After the 1994 election the
centre’s focus was extended to the KwaZulu-Natal and South African history. Hence
further material was collected on Africa, south Africa, indigenous people, their way of
life as well as strong biography collection of political parties, banned persons, exiled,
imprisoned and many people’s trial records.
It is in support to this change that in 1993, while apartheid was clothing its doors, this
Documentation centre, in collaboration with the History Museum presented an exhibition
to commemorate Gandhi at Pietermaritzburg museum (Reddy, J. 1993). It also held an
OPEN DAY to which the general public was invited, the Hindu student were assisting for
visitors security purposes (see Documentation centre October 1992). This conforms to
Harris’ assertion: “interlocking legislation restricted access to and the dissemination of
information on vast areas of public life...After 1990 we constructed a transformation
discourse in archives around a commitment to redressing inherited imbalances and rectifying
the exclusions of the past. Recently, this Documentation Centre has been named after
Gandhi-Luthuli, two legendary leaders in South Africa who although may had not met
with one another, while lived in same province, at same time, still had a lot in common,
as I have already mentioned. This occurred in the bid of conforming to the nature of the
university in particular, and the country and the world in general. Both the university and
the country have embraced a democratic and multiracial/cultural image, as they are today.
However, one of the forefront challenges of South Africa is to perfectly come out of the
previous impasses of division, hatred and discrimination and forge a well reconciled
nation. How then, is the Gandhi-Luthuli Documentation Centre promoting or
compromising reconciliation in the Post-Apartheid South Africa? I would say that much,
but not enough has been done in terms of this question. In fact reconciliation is being
promoted between Indian and black South Africans, by reading from this Centre’s
archives with manuscripts that speak of how Indian were welcome to sleep in African
huts when they were suffering at their arrival into South Africa. This is also important as
it can foster a sense of social acceptability between Indians and black Africans which I
could say still exists and need to be entertained. I am sure Indians would love to see black
families whose grand parents fairly treated their ancestors. Another good thing about this
Centre, is that it shows how quickly Indian, unlike white responded quickly to the
change. White institutions, e.g. the University of Free State, where last year white
students tricked black residence hall workers into eating stew containing urine
(CNN.Com, 2008), only started welcoming other racial groups very recently. This centre
is also very important because it records the considerable contributions the Indian
community has made to the development of south Africa in all spheres of activities, of
which much was still unrecorded before the existence of this Centre (Documentation
Centre, 1981). Adding to this inclusive exhibition recognizing both Indians, like Gandhi
and black African prominent leaders and freedom fighters such as Mandela, O.R. Tambo,
symbolizes unity and diversity in the country, especially between these two racial groups.
Moreover, the Gandhi-Luthuli Documentation Centre tries to promote awareness of the
existence of a formally existing Indian community which had shared in all the struggle
and experiences of a typical South African. It highlights some of the achievements of
Indians to the making of a free, multicultural, educated, democratic and economically
prosperous South Africa. Among those are: some South African heritages, declared
National Monuments such as the old Umbilo Temple, Gandhi Centre, Durban Grey Street
Mosque – economic works (e.g. sugar, textile industries). It also provides information on
Indians how they have played important political roles in South Africa. E.g. Jay Naidoo
(former Minister of RDP) and Mac Maharaj (former Minister of transport).Thus, the
Centre plays a huge role in the formation of the “South Africaness” of Indians.
Furthermore, in 1998 this Documentation Centre, in collaboration with the ANC
presented the cultural empowerment Artists in exile exhibition featuring artists from “The
Medu Art” ensemble and photographs from the Solomon Mahlangu Freedom college
collection. A similar exhibition was first seen in 1996 marking the historical opening of
the ANC archive at the university of Fort Hare (see Documentation centre, October
1998). The above exhibitions highlight the Indian community interest in building a
democratic South Africa. It is a great achievement, for a purely Indian institution that had
quickly joined the black African consciousness. This for me was a sign of unity
unfolding. The Centre also contributes to the promotion of Women Identity in South
Africa, in that it provides better documentation on the role of women in the freedom
straggle. This justifies the promotion of Gender equality in the Democratic South Africa.
However, there are still concerns with the way racial groups are displayed in this Centre.
It is very critical that no much emphasis is put on the right side of the white; beside the
evil they had done against others racial groups in South Africa. Most pictures display
white treating Indians like commodity, at their arrival into South Africa. Also two black
women are seated on the ground, while a white child is seated on a bench which is
written; “white only”. I feel like while this gives an authentic picture of what happened in
the past it does not promote reconciliation. It can rather, fuel a spirit of vengeance and
hatred. In addition, the cultural group representation in this Centre is still imbalanced and
leaning on the Indian side. Mr. Chetty the Head of the centre, said: “he recognizes that
not much has been done, but balance is something to achieve gradually (Interview,
Makanishe 2009).
Looking at the benefits local community has from this Centre, mostly the elite and
educated class from the student community and else where, are the prime beneficiaries.
But the Centre sometimes, organizes activities aimed to educate the public. It has thus
hosted some international and local resident fellows; initiative programs on the history of
KZN, convenes and hosts conferences, seminars and workshops. Let us look at tourism.
The Gandhi-Luthuli Documentation Centre, from my point of view is potentially a tourist
attraction. Although tourists may not leave their countries just for this centre, unless
under special circumstances – to conduct research for instance – the story behind the
creation of this Centre, the number of students and researchers visiting the Centre,
promise that it is really a tourist attraction site. When it was established, the number of
visitors, for it was as increasingly higher (Vice-chancellor’s Annual Report, 1983:54)
In addition, this site adds to the several South African tourist attractions, due to its
richness of a unique Indian culture and heritage artifacts. This includes its documentation
exhibiting leading and globally renowned South African figures such a Mandela, Luthuli
and Gandhi. Moreover, the fact that the centre is housed in the UKZN, a multi-racial
institution with international recognition and whose access has been eased by improved
infrastructure. According to Mr. (interviewee), the centre often receives researchers from
throughout the world, not necessarily Indians who want to trace ancestry
I think, one of the impediments to tourism regarding this centre seems to a lack of
decisive marketing. But this perhaps depends on the aims of the documentation centre.
Surprisingly even some of the students, whom are to be served by the centre, happen to
know nothing about the location of the centre, as I tried to ask them, while it is located
just at the campus main entrance.
In conclusion, the Gandhi-Luthuli Documentation Centre, as discussed in this paper, not
only has significant historic contents, in that it provide documentations on a true story of
aliens who where forced into indenture, but have come out of its challenges at a cost of
painful struggle. Indians were forced to partake into both colonial and apartheid troubles
with the native black South Africans, hence today they have, all together been justified
and built a non segregationist nation. Reconciliation, which is required by the current
national and global reality, is being promoted but much is still to be done in order
eliminate the cultural and racial group representation as displayed in this Centre, so that
its latest aim of serving the wider world community might perfectly come to light.
Bibliography
Documentation centre
Annual report:
Dr. C. G. Henning, vice-chancellor’s Annual Report: 1ST July 1981 – 30th June 1982,
UDW, 1982.
Dr. C. G. Henning, vice-chancellor’s Annual Report: 1ST July 1982 – 30th June 1983,
UDW, 1983.
Official letters: letter from Prof. J. Reddy Rector of UDW to the Local History museum.
7th March 1993. With reference to: The Gandhi commemorations.
Pamphlets:
Documentation centre: a unique centre devoted to Documenting the history of KwazuluNatal, 2009
The documentation centre for Indian culture: Preserve your cultural heritage, 1979.
The special collection of the University of KwaZulu-Natal, 2009
University of KwaZulu-Natal: Gandhi-Luthuli Chair of Peace studies. 2008.
University of Durban Westville: The Department of Fine Art and the Documentation
Centre presents: Cultural Artists in exile Exhibition featuring artists from the MEDU
ART ensemble and photographs from the Solomon Mahlangu Freedom college
collection. 1998.
Internet sources:
CNN.Com: ‘whites tricked blacks into consuming urine…’ 28 February 2008.
http://www.cnn.com. Accessed 15/05/2009
Feminist Africa (2008) Profile of Women's Research and Documentation Centre, Institute
of African Studies, University of Ibadan, Nigeria. http://www.feministafrica.org.
Accessed 11/05/2009
Harris, V: Seeing (in) blindness: South Africa, archives and passion for justice Freedom
of Information in SA Archives. http://scnc.ukzn.ac.za. Accessed 13.05.2009
Thaindian News (2008): ‘Youth need to take lessons from Gandhi and Luthuli’.
http://www.thaindian.com/newsportal/category/books. Accessed 14/05/2009
Interviews:
Chetty, K. Head of Gandhi-Luthuli Documentation Centre. 2009. Interviewed by Makanishe
B.T. in Westville, 15th April.
Books:
Oosthuizen, G.C. (1981) Challenge to a South African University: the University of
Durban – Westville. Oxford University Press: Cape Town
Walker, C. (1990): Women and gender in southern Africa to 1945. David Philip. Cape
Town.